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International Journal of Humanities and Social Science Vol. 1 No. 10; August 2011
242
Change in Socio-Cultural Dimensions and its Impact on Existing Sacred Grove
Tapas Pal (Corresponding author)
UGC NET-JRF, Department of Geography
Visva Bharat, Santiniketan,India
E-mail: [email protected]
Dr. Malay Mukhopadhyay
Professor
Department of Geography
Visva Bharati, Santiniketan, India
E-mail:[email protected]
Abstract
Since inception of our civilization, every aspects of its are changing. Civilized populace and their every
demandable foot-print is the prima causes of these changing. In Vedic-Ramayana- Bible –Mahabharata- Koran
period, society was formed on ‘religious based environment’ and on the pillar of this ‘religious-deterministic
mental frame’, people shaped their ‘nature based culture’, and one of them is Sacred Grove culture. But
unfortunately people’s perception about their environment has been changing and now-a-days nature is being
considered as an economic-bank. Therefore, change in socio-cultural dimensions is controlled by economic
activities. Environmental based rituals and festive are now are being eroded in many ways. Present day planning
and developmental policies are too much misty for environmental conservation as well as renewal. There are
more than dozen of international conventions related to conservation of our environment, but little emphasize has
given on the renewal of environment through the revival of age-old cultures, for example nourishment of Sacred
Groves.
Sacred Grove is an age-old culture of our society which conserves the sacred trees on the basis of people’s
religious believes in relation to nature. In ancient India, people’s strong religious acuity gave a believed-shadow,
under which nature associated Sacred Grove culture was protected with a large territory which was a great
impact on prolific environment. But, today we lost our age-old nature-based social culture and are moving
towards technology-based civilization to fulfill the economic easiest demand life. As a result, we have lost almost
the real identity of these Sacred Groves for our healthy environment.
Present authors are trying to establish the age-old traditional conservational thinking with the clubbing of
scattered Sacred Groves and encouraging the Sacred Grove culture to revive the environment for present as well
as future.
Key words: Religious based environment, age-old cultures, Sacred Grove.
Preamble
From the birth-day of our planet; related all aspects are trying to changing in respect of time-space geography.
Society and their specimen culture is the catchment area; on that sporadic alteration are being cultivating. In
Vedic-Ramayana-Bible-Mahabharata-Koran period, populace was formed on ‘religious based environment’. On
the prop of this ‘religious-deterministic mental frame’, people shaped their ‘nature based culture’, and one of them
is Sacred Grove culture. Sacred Grove is an age-old culture of our society which conserves the sacred trees on the
basis of people’s religious believes in relation to nature. People’s burly religious perception gave a believed-
landscape, under which nature associated Sacred Grove culture was protected with a large territory which was a
great impact on plentiful environment. Recently, people’s perception about their environment has been changing
and now-a-days nature is being considered as an economic-hut. Therefore, change in socio-cultural dimensions is
controlled by economic activities. Environmental based rituals and festive are now are being eroded in many
ways. Modern philosophy gave little emphasize on the renewal of environment through the revival of age-old
cultures, for example nourishment of Sacred Groves.
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243
Objectives
To establish the age-old traditional conservational thinking with the clubbing of scattered Sacred Groves and
encouraging the Sacred Grove culture to revive the environment for present as well as future.
Data Base and Methodology
The present work is divided into three phases. First, in pre- field stage, we studied different secondary literature
based survey from different journals, books, epics, magazines, Indian cinemas, documentary photos of different
Ceremonies ( like marriage etc.) of society etc. and also prepared some questionnaires like; what is the name &
location of sacred grove, age of sacred groves, festivals related sacred groves, what are the infrastructures that
have planted and improved with the part of these sacred groves, how local peoples use their sacred groves, their
perception about their sacred groves, do local people uses their sacred trees as ayurvedic medicine etc. during
field survey, I followed the questionnaires that I was prepared on pre-field survey and also collect different photos
of sacred groves randomly ( total 60). To select the respondents, here used mainly the answers or comments of
age-old local peoples of that area ranging from 45-80+ ages. Then in post-field, to analyze the whole work author
used the Random Sampling Method. To formulate the name of the trees into use in world respect here scientific
names of them has been collected from the interview of biological students.
SOCIO-CULTURAL DIMENSION VIS-A-VIS SACRED GROVES PERCEPTION IN ANCIENT THOUGHT
Ancient people were intimate with their surroundings. They so often weaved themselves into the tapestry of life
surround them so exquisitely that we can only admire their sensitivity and their wisdom. They had a very special
understanding of the places, the locus genius of their territory.
Paleolithic Era (2,50,000 B.C.):
In the seminal book of sir James Frazer The Golden Bough (1935), we have an impressive and eloquent evidence
of how people, from the Paleolithic Era onwards went on about preserving and worshiping their forests; how they
set out certain forests as sacred.
In Veda :
The poetic vision of the Hindu Vedas extolled the power of nature in its various forms Vedic Gods were
embodiments of nature and its forces such as Dyaus ( Sky), Prithivi ( Earth), Varuna (waters). In the Samkhya
school of Hindu philosophy, the five powers of earth ( Prithivi), water ( Jal), fire ( Tejas), air ( Vayu) and space (
Akasha) are evoked in the rituals and meditational techniques of Hinduism and in daily worship or Puja they are
employed as symbols. Actually these nature based worshiping perceptions are the sources of the human love and
respect to the nature. And from this loves and respect on natural items, natural trees or the symbols had been
originated as a Sacred unit.
In Rik-Veda (4000 B.C.):
According to Researcher Prof. Herman Jokabi
In Rik-Veda, medicinal trees other trees are worshipped as God for instance Vadic-Rishi (fellow) called to
medicinal trees as for the giver of peace (Al Aman, 2010). Somlata is a wild epiphyte in forest that was used in
Vedic-society to collect Somrash (liquor) and that Somlata was decided as Sacred item and Vedic-fellows
worshipped this (Al Aman,2010 ) .Even in Rik-Ved we can searched the location of this Somlata that was at
Muzban mountain( Al Aman,2010).
In Jaju-Veda Sanhita:
In Jaju Veda Sanhita, we can find out that, Ashttha (Ficus religiosa) tree and Palash ( Butea Monosperma ) was
dedicated as Sacred tree in respect of its medicinal and use of Ashamed Jagya’s burring logs item .in Vedic
Society, people thought that , these two trees are the home of Medicinal Gods. Again in this Veda Forest –
worshiping concept can be searched as for worshiping to God and here Forest was identified as the term like
Banashpati.
In Kritibashi-Ramayana ( First half of 14th
Century)
According to Sri Benimadhav Sil
In Ramayana Panchabati Bon (the forest based residence of Surpanakha, plate-D), Tapa Bon (forest residence of
Sita and her Sons after detaching from Ram), Ashok Bon (residence of Sita in Lankha) are the examples of Sacred
Forest.
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244
In Kashidashi- Mahabharata (3200 B.C.)
According to Abdul Aziz Al Aman
In Mahavarata, we can searched that, Dronacharya dying ( plate-E), pierced with many arrows, under a large
Ficus Tree, he was watched over by Krishna and the five Pandava brothers ( Judhistir, Arjun, Bhim, Nakul, and
Sahadev).
In Sri Magbhat Gita( 5000 years Before Present):
According to Swami PravuPada
In Gita, Sri Krishna (Hindu God) identified the Asattha tree (Ficus Religiosa) as a Material world and to release
own self from this greedy material abiotic world we have to worship this tree. Here Sri Krishna told that, the
leaves of this tree is Veda-Mantra and those peoples who will known about this tree, they can relief ownself from
the sin of material world ( Provupada, 2007 ).The stems ahead portion of this tree was decided as human’s
demandable nature. So, in recent time when we will see that, peoples are worshipped to Asattha tree like, it is the
reflection of the Sri Krishna’s thought about sacred tree.
Srikrishnakirtan of Baruchandidas :
On the other side, in Srikrinalila, we can search that a scenic scene that is, the onset of summer inflames an ardent
longing for romantic dalliances in the sakhis and their sacred couple, Shri Radha-Krishna. And even during the
days of searing heat, the enchantment of these amorous frolics makes one unaware of the strong blasts endorsing
the scorching summer. At times coolness, on the banks of the lake...inner realm of bowers or nikunjas, in thickets
of sensuous creepers on the shores of the Yamuna, make Krishna, the handsome supreme lover, consort Radha
and the herd of young maidens...ecstatic...by joyously responding to the magical autumnal like love of the most
glorious season ( plate-B).
In Koran Swarif :
‘Masjedolharam’ ( Islamic word ) term used in Koran Swarif; the actual meaning of this term is; ‘Masjedol’
means the four side of Mosque and the term ‘Horam’ means prohibited ( Sen, 2002). That means in the boundary
of holy Mosque various anti social activities specially killing of mans, trees plucking, wealth collection, torturing
on any biotic part. So from this it can be watched here that prohibition on trees plucking is the backdrop of sacred
identity of the trees in holy specific place. In context of Hodoibear war, Hajarath was speech under the tree that,
‘those peoples will devote themselves against Koreshians in this war; they are all , will not go to the hell of
world’. So here a tree was dedicated as holy site. In Koran Swarif, a heaven- tree; the name of it is ‘Sedra’ can be
researched and this tree’s every leaf was the seating place of different Gods ( Sen, 2002).Again, another Sacred
tree is availed in Koran Swarif that is ‘Ghorba’ which was worshipped by ‘Gatfhan’-community of Arab ( Sen,
2002.).
Plate -E Plate -D
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Indus valley culture of 3000 B.C.:
Numerous references to sacred trees occur in literature and scriptures. In depiction on the seals of the Indus valley
culture of 3000BC, the tree is a recurring motif in the sub-continent, appearing in architecture and painting. Early
seals from the Indus valley civilization depict the tree as a symbol of abundance and veneration. The Rivers of the
sub-continent are often sacred and worshipped as embodiments of goddesses. Besides trees and river, rocks and
mountains, indeed all forms of nature were believed to spirits to be respected.
Time of Buddha (6
th century B.C.):
To Buddha the definition of forest is a particular organism of unlimited kindness and benevolence that makes no
demands for its sustenance and extends generously the products of its life activity; it affords protection to all
beings, offering shade even to the axeman who destroys it’. the narrative of his life has certain constants, he has
born to Queen Maya (mother of Budha) under a grove of Sal trees (Shorea robusta) at Lumbini (in Nepal). At the
age of 29 he renounced the material world and followed various spiritual teachers and wandered seeking the truth,
practicing austerities and meditating. At the age of 35, seated meditating under a Pipal tree (Ficus religiosa) in
Bodhgaya, he achieved enlighten (Plate-A).
Sikh culture and Guru Nanak:
During the time of Guru Nanak, he was followed the shadow of trees to cultivate the song culture which was a
part of their spirituality of worshiping of peace-love and social reforms to fulfill those they arranged a natural
place with his follower-populace under the trees calmness situation. He was a saint man and after his setting that
place was decided as sacred place and through that sacred thought the shadow tree was also decided as sacred tree
( plate-C).
Classical Greece and then Rome:
In the world of classical Greece and then Rome, these special groves and forests were usually enclosed by stone
walls. This enclosure was called in Greek Temenos,a cut-off place, or a demarcated place. A better translation
would be a sacred enclosure. Indeed a periodical entitled Temenos started to be published in England in the late
1970s explicitly evoking the spirit of Temenos as a sacred enclosure. In Latin the term these demarcated places
was templum. Templum was of course the original root of the word ‘temple’. To begin with, those sacred
enclosures were the sanctuaries in which religious ceremonies took place. They were in fact open air temple.
When later on temples were erected as monumental buildings with columns and all, sacred groves and forest did
not cease to exist. In the sacred groves and forests of ancient Greece, particular species of trees were dedicated to
particular gods. Oaks were in the domain of Zeus, willow of Hera, olives of Athena, the laural of Apolli,pines of
Pan, vine of generous and flexible people.
SOCIO-CULTURAL DIMENSION VIS-À-VIS EXISTING SACRED GROVES IN RECENT TICKING:
Due to adaptation with modernity, most of the societies are doing lost their real sacred Groves culture. Sometimes
the actual theme of sacred groves cultures are totally changed or in some cases it is partially changed from its
originality. But in most cases the proportion of these changing in context of the quantity or frequency of the
Sacred Groves are higher. To discuss this changing scenario, different nature of changing are discussed here with
suitable examples. In this supersonic era most of the folk-peoples have lost their nature based traditional belief
and for this sacred grove and related traditional belief has also been disappeared from their mind. For example, a
sacred grove has now a day disappeared from Dallaha village of Illambazar of Birbhum district (plate 18).
Plate- A
Plate- B
Plate -C
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246
Most of the sacred groves units in West Bengal were moved to temple form; for example Dangalikalitala sacred
grove in Bolpur town of Birbhum district (plate 12). In youth society , most of them are not followed of believed
on this sacredness and some time they gave their unfaithful sign on sacred trees, For example ‘Hatichakkhu’
(local name) a sacred tree in Illambazar block has been adversely affected by their odd unusual handwriting. The
integrity of many groves with regional or pan Indian character has suffered due to the influx of large number of
pilgrim and tourist. Pilgrim’s non eco-friendly polluted behavior changes the natural identity of these sacred
zones. Different priests are developed on the basis of sacred Groves based temples and they are the media for god
worshipping and through this belief initial belief on sacred groves has diverted to pre-initial to sacred groves.
From this economy beneficiary concept had generated for priests for instance it can be seen in Fullaratala sacred
grove in Labhpur or in Kankalitala sacred groves in Bolpur of Birbhum district. In different parts of this West
Bengal, local folk deities have been, continuous replaced with Hindu gods and goddesses and have resulted in
erection of a temple in the sacred grove. Sacred groves have been encroachment by local communities,
governmental activities, migrated persons and tourist persons. Daily clearing of sacred ground by local people by
brome to collect dead leaf, fruits, stems are not deposited and accumulated on land and due to lack of
accumulation plants organs, re-germination, polenization of trees or plants are being stopped. Moreover due to
cycling of beating by brome huge number of micro organisms, tiny grassroots animals insects, animals etc. are
become follow the ‘door of Yama’ and ground level bio-diversity become disaster; for instance Sacred Grove in
Dhallah or in Sacred grove of Fullaratala or Dangalitala Sacred grove or in Kalisha Sacred grove in Bolpur.
Sacred Grove concept now has moved to especially sacred tree or sacred trees in very small area bases for
example plate 4, 2 and 6 are the examples of sacred tree rather sacred grove. Actually we should keep in mind that
Grove is a plural form; wherein many sacred trees are accumulated in an area. But, due to modernity,
urbanization, demand of land-space, changing eco-faith, changing rural specimen eco-culture, multi-species
sacred grove has moves to single species sacred tree concept. Now a day it is mostly found that with the
increasing distance from remote rural area to urban landscape, the sacred groves concept is becoming to sacred
tree framed; wherein multi species or multi numbers sacred trees are absent due to changing land use pattern with
traditional belief. For kind of information, we can see the examples of plates 1, 3 and 5. If we see the plate 3, then
With the invasion of globalization, human encroachment has increased and ultimately some time open sky
templum has moved to concrete framed temple (see plate 10 and 12).Even the sacred tree is adversely affected by
modern westernized preceptors and young people give imprint their lack of sacred believe about sacred trees. For
kind of information a specific example can be opened here that is plate 8.where we can easily identify that local
un-believed people sketched different Love sign ( ) on the body of sacred tree (see plate 12). But if we go to the
remote comparative rural area then we can promptly find out different sacred groves in natural form which are
free from human’s encroaching effects (see plate 7, 9 and 11). we can easily realized that, this sacred grove is
lived with total 260-280 bamboos in a particular area.
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Plate11: Sacred tree of Alipurduar (near rail station) indicates that the concept that now a day sacred tree (relict of
sacred groves) is decided as a source money or income for local dwellers. The right sided plate informs us that we
have lost the original sacred culture and now we are running the sacred tree culture for money genesis.
International Journal of Humanities and Social Science Vol. 1 No. 10; August 2011
248
Plate 12: In most recent, even in rural area is not free from modernity about sacred groves. They are decided as
sacred groves but in interior of that the advanced concrete’s foot prints bear for example plate 12 is the rural
Mathkalitala sacred grove in Bachra village of Murshidasbad.where if we see the outer portion of the sacred zone
the it will good for sacred grove identification but if we see interior of that sacred groves then a red colour open
sky concrete structure (Than) can be identified.
With the changing perception of modern Time-Space geography, peoples are trying to structures every aspects
relevant their surrounded society. And for result, our cultures are being moved to man modified modern culture
which is far away from nature-allied culture. The reflection of this changing can be identified through the sacred
Groves culture.
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Most of the sacred groves in nowadays are being moved to concrete frame structure instead of open-sky templum
structure. For example; Dangalikalitala sacred grove (see plate-13), Kalisha sacred grove (plate-14), Kankalitala
Sacred grove of Bolpur (plate 10) or some sacred groves are partially moved as modern net like Hanumantala
sacred grove (plate-17).
In recent, sacred groves or specimen of sacred tree is used as an additional part for cinematography. This cinema
is the reflector of the changing cultural taste of any society. In Kollywood (Tamil Film Industry) or Tollywood (
Bengla or East Indian Film Industry) or even Hollywood, sacred grove concept is being applied as a commercial
thought. So, our altering frame of socio-cultural dimension give birth the changing application of sacred groves.
In some Tamil cinema, Tulsi sacred tree with Than is used to prepare a scene of cinema (see plate 18 A, 18 B).
Today sacred groves are also used as a advertising notice of different companies; which is also the result of
changing economic taste and demand of society (see plate19 ).In Tollywood (Sedin dekha Hoyechilo, Dui
Prithibi), this sacred grove concept has been also used as commercial purpose.
Inference (watched remarks): Time and Space always follow the dynamism and being that’s result; society and
its cultural institution like sacred groves have been changed partially or in some cases totally from their mother-
identity. Human’s unbounded demand-desire, modern aspiration, unmethodical land-use, altering perception
about eco-environmentalism, aggressive philosophy about environment destroying the Eco-thought of Sacred
Groves. And the final outcome came to in front of our life-basin that we are going to be unable to find our
traditional wisdom, culture, traditional rituals-rules-belief-perception from our social geography and the final
actual realistic watched geography about sacred groves are sketched by authors are as follows-
Vision of Ancient Society
Plate-18 A and B: scene of Tamil Cinema where Basal plant is being
used. Plate 19: Hanging of
Advertisement in the entrance
of Puthuput sacred grove, near
Chennai.
Sacred Groves
Multi-species trees accumulation in an area
AREAL CONCEPT
Ancient philosophy Modern philosophy
Sacred tree
LOCATIONAL CONCEPT
Vision of Modern Society
Religious and Spiritualistic
appreciation about their
surrounded environment
Economic and profitable
appreciation about their
surrounded environment
Vision of Ancient Society
International Journal of Humanities and Social Science Vol. 1 No. 10; August 2011
250
The worshiping of sacred groves was mainly concerned on the sacred tree and on the basis of sacred belief; folk-
peoples were preserved and maintained a distinct sacred boundary. But this real perception had been totally
changed in some cases. For explanation, in recent, the sacred place becomes more importance rather sacred tree.
For example, Bagratala sacred grove of D ahllah village of Illambazar bears those types of result (see plate 18).
Recommendation
World is moving to two ‘D’; one- to Discovering, two- to Destruction in side by side. So, these two directions
gave a changing cultivation in Sacred Groves traditional environment. But being as environmental geographers
we have to conserve our nature based culture for maintaining our traditional tourism, traditional specimen culture
of society, societies own eco-behavioralism and related distinct identity. After dying the sacred tree it should keep
it our mine that we have to plant again re-plantation of sacred tree in the place of previous location. Also we have
to maintain our aggressive demandable hand and try to leave the sacred groves arena from its natural status.
References
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religious beliefs Abstract, Proc. Indian Science Cong.60:341.
Malhotra, K.C., Chatarjee, Y. and Gokhale, Y. (2007). ‘Sacred Grove in India’ Aryan books International, New
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Ramakrishnan, P.S. (1996).Conservation of sacred : from species to landscape Nature resource,UNESCO 32,
pp.11-19.
Plate 18: It indicates that the sacred
periphery is being maintained by peoples but
the sacred tree is absent. So, folk’s believe
has moved to mainly sacred land and sacred
spirituality or god rather sacred grove or tree
(attached with spirituality or god).
